〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtlesse my head shall still bee annointed with oyle doubtlesse my cup shall still run ouer or doubtlesse my prosperitie shall neuer decay For that was a speech of infirmitie as he himselfe afterwards confessed I sayd in my prosperitie I shall neuer bee mooued but had miserable experience of that his weaknesse for the Lord turned away his face and then hee was sore troubled h Ps 30. 6 7 8. yea to omit all the great miseries and straits that he sustained before he came to the Crowne through the hot and long persecution of Saul after he was annointed King and as it seemeth penned this Psalme in thankefull remembrance of Gods mercie towards him Yet sometimes his cup did not runne ouer as when he was readie to faint for thirst and so greedily longed but for a cup of water of the Well of Bethlehem by the gate i 2. Sa. 23. 15. and also when for that great sinne in causing the people to bee numbred the Lord sent Gad vnto him and put it to his choice whether hee would haue seauen yeeres famine to come vpon him in his Land or slye three moneths before his enemies or three daies pestilence Whereupon Dauid himselfe confesseth hee was in a wonderfull strait k 2. Sa. 24. 13 14 c. but yet Dauid by the assurance of faith cleaueth fast to this hold that doubtlesse kindnesse and mercie would follow him q. d. Let what chaunge or alteration soeuer befall me in regard of mine outward estate and condition yet am I sure Gods kindnesse and mercie shall neuer bee taken away from me Doctrine Hence then we haue a verie comfortable lesson taught vs Confirmation viz That howsoeuer it pleaseth God for our sinnes to alter our outward estate to giue vs stormie and gloomie weather as well as faire and Sun-shine daies sometimes to make vs glad and sometimes to giue vs plentie of teares to drinke l Psa 42. 3. and 80. 6. yet is God no changling that he should breake off the course of his fauour and loue towards his elect but whome hee loueth he loueth to the end m Ioh. 13. 1 * Vsque ad mortem continuauit post mortem etiam perseuerat Tollet in Ioh. Tom. 2. fol. 20. and whom hee embraceth it is with an euerlasting compassion n Esay 54. 8. his mercie and loue doth aswell appeare if God open our eies in Aduersitie as in prosperitie in fatherly chasticements and corrections as in giuing vs our hearts desire And therfore howsoeuer Sathan is exceeding subtill to perswade and thorough our weaknesse we are readie inough for to apprehend the same that if God lay neuer so little sickenesse trouble or losse vppon vs by and by we thinke and say Oh God loueth me not if he did he would not deale thus and thus with me or this and that should not befall mee Vse Let vs take heed we be not deceiued this is no other temptation than Christ Iesus himselfe was acquainted with who no sooner was an hungred but by and by Sathan was at his elbow to perswade him that he was not the Son of God o Mat. 4. 3 Let vs therefore follow the example of our Captaine and draw forth the sword of the spirit and say auoid Sathan for howsoeuer God take away my health wealth peace and libertie yet his mercie and louing kindnesse he will neuer take away from mee but rather by these thinges doth seale the assurance thereof vnto mee for it is written as many as I loue I rebuke and chasten p Reu. 3. 19 and God correcteth euerie child that hee receiueth as the father doth the child in whome delighteth q Pro. 3. 11 Heb. 12. 5. But of this wee haue sufficiently heard and spoken before But how shall Dauid receiue this kindnesse and mercie Shall follow me 2. part This is a word of singuler comfort and teacheth vs Doctrine that God will not onely shew vs kindnesse and fauour when we doe earnestly sue and seek for it Confirmation which is our dutie to doe but euen when through weakenesse we shall as it were forsake God and flie from him then will he follow pursue and ouertake vs with his mercie so the Lord hath promised not onely to bee nigh to them that call vpon him faithfully r Psal 145. 18 but before wee call he hath promised to answere heere I am ſ Esa 65. 24 So hee followed Adam with his mercie when he had sinned and hid himselfe amongst the trees of the Garden Adam where art thou t Gene. 3. 9. So hee followed Ionah when he fled post-hast from the presence of the Lord and sent forth a great wind and a mightie tempest to fetch him home againe u Iona. 1. 3 4. and so he followed Dauid when he made such great speed towardes hell committing one sinne and then a greater to couer it withall and by the ministrie of Nathan brought him to the sight of his sinne and repentance that he might bee saued w 2. Sa. 12 13 wherin appeareth the great difference betwixt Gods dealing and mans for men follow after them that they are to receiue any thing off but God followeth them to whome he may giue his mercie * Homines magis persequuntur eos a quibus accipiant quam quibus dent Musc in Ps Yea so proane is God to doe good that he doth good both to the wicked x Mat. 5. 45 and to beasts y Ps 36. 6. Yea the Lord delighteth to doe his people good as hee himselfe hath sayd in Ieremie z Ier. 32. 41 And this is the ground of our perseuerance and continuance in the state of grace to the end that howsoeuer we bee weake and froward readie to start aside like a broken bow and to turne our backes vppon the Lord and flye from him as hee complaineth by his Prophet a Ier. 32. 33 yet God will not leaue vs but follow and ouertake vs with his blessings For so hee hath promised I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart away from mee b Ie. 32. 40 Secondly Christ who was heard in all things c Iohn 11. 42. hath thus prayed for his Saints Holy Father keepe them in thy name d Ioh. 17. 11 By vertue of which prayer and Gods promise wee are sure wee shall stand and continue in the state of grace to the end and that hee will prosecute vs with his mercie notwithstanding our great weaknesse and frowardnesse But how long doth Dauid assure himselfe to enioy this mercie All the daies of my life ◠part Such is the great inconstancie of man in that which is good that without any cause to morrow he will persecute with hatred him whome to day
rest with God and who first turned my feet towards Gods Kingdome Your Worships were my first encouragement to the study of Diuinitie and that with no small hindrance to your childrens proceeding in learning whom I taught by your meanes did I first enter into this office and was called vnto this place where I do now exercise and from you and yours haue I receiued manifold encouragements in my ministrie the Lord register them in his Booke that they may be remembred and come in your good accounts at the glorious day of his sonne and be requited seauen-fold into your bosomes wherefore hauing none other thing that I may not be vnthankfull In gratum si dixeris omnia dixeric which of all other sinnes euen amongst the heathen hath euer been reputed most vile odious whatsoeuer respects others haue onely to avoide the note of ingratitude doe I prefume to dedicate to your Worships these first fruits of my labours in this kind that as you heard the first Sermon that euer I preached your Sonne was the first child that euer I baptised your daughter the first that euer I maried so you would vouchsafe to patronize these few Sermons being the first that euer I published let then this poore Infant which knoweth not whither to flie but vnto you as you haue giuen coÌ„fort vnto his Father find some shadow vnder your roofe till the stormes of virulent tongues bee ouerpast Accept of this small testimonie of my great good will according to your wonted curtesie and surely if I shall heare that it is fauourably entertained of you and curteously accepted of the brethren I shall not onely greatly reioyce but also shall hereby be stirred vp and pricked forward to the publishing hereafter of other things with more time better aduice exacter diligence mature deliberation and sounder iudgement Non in principiis perficta quaeruntur sed de paruis principiis ad ea quae perfecta sunt perueniture Ambros thorough the grace of God increasing his guifts in me The Lord for his mercies sake graunt that these my first labours may bee accepted of the Saints and tend to the glorie of God And I hartely beseech the Lord God of all grace the Fountaine of all goodnesse and giuer of all spirituall blessings both for your selues your sonnes daughters brethren sisters and kinsfolks and your whole religious Stocke and Familie and specially for that reuerent religious Matron your deere mother whom God hath many waies honoured and after many great storms sweetly refreshed to her euerlasting consolation in Christ to endue all your foules with heauenly knowledge faith zeale and loue to God his truth and Saints and bestowed great worldly blessings of wealth wisedome and reputatation so it would please him to preferue and keepe you all in pure Religion perfect peace feruent loue vnfayned faith reuerent feare and true holynesse all the daies of your liues that the course of this miserable wretchednesse finished you may receiue the happie fruit of the glorious Gospell with all the Saints and bee crowned with immortall glorie in his purchased Kingdome wherevnto he speedily bring vs for his mercies sake in Christ Amen From Wye in Kent the last of September 1603. Your Worships in all Christian dutie to commaund THOMAS IACKSON TO THE GODLIE DISposed Reader and specially to his Countreymen Kinsfolkes and friends in Lancashire GRace mercie and peace with increase of all godlinesse and pietie from God the Father of all mercie thorough the inualluable merites of Iesus Christ our onely all-sufficient Redeemer by the working of the most mightie and liuely spirit the elects comforter for euer be multiplyed Amen Although it hath pleased God who hath the starres euen all the Angels or Ministers of the Churches in his right hand a Reu 1. 16 to fixe me in these Southerne parts to giue light vnto his people b Mat 5. 14 and not suffer me according to my hearts desire to fasten the cords of my remoouing Tabernacle among est you yet no distance of place or continuance of time can alienate or estrange mine affections from you S. Paule wished himselfe accursed and seperate from Christ for the good of them that were his kinsfolkes according to the flesh c Rom. 9. 3. And surely my heart were harder that flint if I should not haue speciall affection to my natiue soyle where I haue so many louing brethren and a sister deere kinsfolkes and faithfull friends yea my heartie desire and prayer vnto God is that you may come to the knowledge of the trueth and be saued d Ro. 10. 1. 2 Tim. 3. 7 2. Pet. 3. 9 that as nature hath bound vs together wee my also be tyed in a straiter and neerer bond of Religion being borne againe after a spirituall birth e Gal. 4. 19. Iam. 1. 18. 1. Pet. 1. 28 Iohn 1. 13. speaking all the language of Canaan f Esay 19. 18 For your sakes therefore deere Countreymen kinsfolkes and friends and specially so many as loue the Lord Iesus Christ and his Gospell dwelling in Bromley Colne Mersden or thereabouts haue I specially beene drawne to the penning of these few Lectures and to you do I commend them as all equitie and reason would that I should returne the first fruits of my labours thither from whence I came and where I had my first being and bringing vp accept therefore at my hands this poore mite as a token and pledge of one that loueth you vnfainedly in the Lord that whereas by the far distance of place and the great charge committed vnto me to bee attended vppon I am letted from coÌ„ming vnto you in regard of bodily presence that I might be comforted together with you thorough our mutuall faith both yours and mine g â—o 1. 12. Yet by this means the same might be in some measure supplyed on my behalfe I hope you will acknowlede it as a flower of your owne Garden that with greater delight you may smell vnto it and the fruit of your owne field and euen in that respect more willingly eat of it cheerefully digest it to the increase of that stature and strength whereunto you haue alreadie attained in Christ Oh what a ioy it was the last time that I was amongest you to obserue euen a generall and most blessed change that whereas heretofore nothing but blind and superstitious deuotion raigned men generally being like old vessels which could not bee seasoned from retayning the sent of their first liquor whereof many dregs remained that so they might be fit to receiue the pure liquor of the Gospell h Mat. 9. 17. Nay alas where were they that should haue seasoned them the word of God being much more precious than in the daies of Elie i 1. Sa. 3. 1. scarce one Sermon within many miles once a yeere to bee heard Now it hath pleased God to send vnto you many most godly and learned Preachers Againe in the people what a
changes looke vpon Iob who somtimes fearefully cursed himself the day of his birth cōplained of gods rigorous dealing towards him as though he had set him as a But to shoot at would not suffer him to take his breath nor swallow his spittle somtimes again so cōfortable that though the Lord should kill him yet vvould he trust in him t Iob 13. 25 But what need we other example thē this of Dauid who was somtimes so greatly cast downe that the earth rang againe with his wofull complaints and mourning Oh my God my God vvhy hast thou forsaken me u Psal 22. 1 vvhat are thy mercies cleane gone and wilt thou shut vp thy louing kindnesse in displeasure for euermore Hast thou forgotten to be merciful and vvilt thou no more be intreated c. Sometimes againe so comfortable in the assurance of Gods fauour and so strong in faith That the Lord being his shepheard he shall not vvant and he vvill not feare to goe through the valley of the shadovv of death and he vvould not feare though compassed about vvith thousands of his enemies w Psal 3. 6 Yea though mountanes did remoue and hils vvere hurled into the midst of the sea for the Lord is my strong rocke castell defence he hath made my feete like Hindes I shall breake a bovv of steele and by the povver of God I shal leape ouer the vvall c. Yea I appeale to your owne consciences whether you haue not experience of the like in your selues somtimes such ioy and delight in the worship of God and such comfort in diuine Meditations as will make vs awake at midnight with Dauid to sing Psalmes vnto God Sometimes againe such dulnes and drowsinesse vnaptnesse and vntowardnesse to euery good dutie that there is nothing but mourning like the Doue and chattering like the Crane or Swalow Well the Lord hee knoweth what is best for vs not euer a full Sea nor euer a low ebbe not euer Summer nor euer Winter The Sonne is sometimes couered with a clowde yet still in the Firmament the fire couered with Ashes yet still on the hearth the tree sometimes without bud blossom leafe and fruit yet aliue in the roote * Spiritus tentatoris folia deiiciit viuit tamē radix and surely this is our comfort that God is no changeling vvhom he loueth hee loueth to the end x Ioh. 13. 1 he may for a moment in his anger leaue his elect but vvith euerlasting compassion he hath embraced thē y Esay 54. 8 neither shall any thing bee able to separate them from his loue The vse whereof is Vse that we must not be too much cast downe although it please the Lord with northren blasts to wither and shake off our blossoms and for a time to depriue vs of our comfortable meditations seeing this is the portion of his dearest Saints onely this let vs not please our selues in the dulnesse and hardnesse of our hearts but with all diligence vse the good meanes which he hath appointed for the quickening of his graces in vs and doubtlesse he vvil comfort and stablish our harts z Ps 27. 14 and 30. 5. and by experience we shall find though heauinesse endure for a night yet ioy shall come in the morning THE SECOND SERMON vpon the 23. Psalme He maketh me to rest in greene Pastures and leadeth me to the still waters c. vers 2. IN these words of the second and third verses the holy Prophet proceedeth in way of a thankfull narration of Gods great mercies towards him for to illustrate the former generall proposition by a distribution of the speciall duties of a good and faithful Shepheard whereby he declareth the happie estate and condition and how free they are from want of those ouer whom the Lord hath taken care and charge to prouide for them as a faithfull Shepheard doth for his sheepe And herein two things are to be considered The subdiuision of the 2. 3. verses first a rehearsall of the duties secondly the reason of perfourmance the particular duties here mentioned wherevnto the rest may be reduced and vnder which great mysteries are comprehended are these fiue in number First it is the dutie of a good Shepheard to prouide wholsome and good pasture for his sheepe Secondly fit waters to drinke Thirdly a coole shadow in the heat of the day where being freed from the scorching heate of the Sunne they may rest and chewe the cudde fourthly to haue a tender care ouer the feeble and weak to refresh them Lastly to lead and guide them whereby they may be preserued from going astray and defended from their deuouring enemies whereunder the singular care and prouidence of God towards his people are shadowed out wherunto in the second place the Prophet addeth the reason that mooueth God to perfourme these duties and euerie way to bee so good to his poore Saints by the ministrie of his Gospell to conuert them by his spirit to lead them into all godly actions and euerie way to blesse them viz. Not for their beautie for that is but grasse a Esay 40. 6 nor for their righteousnesse for that is to his eies but as a filthy menstruous cloath b Esay 64. 6. but it is for the same cause wherewith he hath euer been prouoked euen for his owne name and glorie sake these are the particulers for our comfort and instruction further to be considered of The first and cheefest care of a good Shepheard The first dutie of a good Shepheard is to prouide good and wholesome pasture for his sheepe is to prouide fresh and wholsome pasture for his sheepe for though they haue all other things neuer so aboundantly yet if they want this they perish and so it is with Gods sheep which made our Sauiour Christ that great Shepheard and Bishop of our soules as the Apostle calleth him c 1. Pet. 2. 25 so earnestly to require Peter and in him all the Apostles and their lawful Successors Feed feed feed my sheep d Io. 21. 17 and Peter with no lesse earnestnes requireth the same of euerie Pastor Feede the flocke of God which dependeth vpon you e 1. Pe. 5. 2 1. Pet. 5. 2. Yea how great care the Lord hath that his sheepe doe want no food appeareth most notably from the prophecie of Ezechiel because the Shepheards of Israell feed themselues and feede not my flocke I will my selfe feed my sheepe in good and fat pasture vpon the mountaines of Israell f Ezec. 34. 14. And Christ that good Shepheard hath sayd I am that dore by mee if any man enter in hee shall be saued and shall goe in and out and find pasture g Io. 10. 9. But that I may not confusedly handle this point let vs briefly consider these few things first what is this pasture or food 2. What manner of pasture it is 3. where it groweth is to be
much for the second dutye The thirde followeth which is To prouide rest at noone 3. Dutie To prouide rest at noon that in some shadow where the sheepe are freed from the scorching heate of the Sunne they may lie downe and chew the cud and this is no lesse needfull and comfortable then either of the former and specially in those hot Regions and Countryes where the shepheards thēselues could not tend their flocks without their tēts or booths whereunto Ezechiah alluding sayeth Mine habitation is remooued like a Shepheards Tent p Esa 38. 12 But let vs consider what is that comfortable rest which Iesus Christ the great shepheard prouideth for his sheepe And that is two-fold for as he feedeth the bodie and soule so also hee prouideth rest for both First Christ prouideth a bodily rest for his sheep and what it is he prouideth rest for the bodie in time of hotte persecution whereunto the Church alluding sayth Shew mee oh thou whom my soule loueth where thou feedest and where thou causest thy flocke to lie downe at noone q Cant. 1. 6 At the noonetide the Sunne is hottest neither can any thing hide it selfe frō the heate therof as Dauid saith r Psal 19. 6 And how comfortable a shadow is at that time experience euen in these cold countries declareth and the example of Ionah beareth witnesse who sitting on the east side of the Citie Naniuie to see what should be done in the citie and the Sunne beating vpon his head that he fainted the Lord God prepared a Gourd and made it to come vp our Ionah that it might be a shadow ouer his head and deliuer him from his griefe so Ionah was exceeding glad of the Gourd ſ Ionah 4. 5 6 7. for what is more intollerable then heate It is one of the curses threatned t Deu. 28. 22 Ardor aestus And when the fourth Angel powred out his Violl vppon the Sunne and it was giuen him to torment men with heate of fire then men boyled in great heate and blasphemed the name of God as is mencioned in the booke of the Reuelation u Reu. 16. 8 what a singular cōfort then is it vnto Gods people that when the Sunne of persecution is hottest u Mat. 13. 21 yet their shepheard will one way or other prouide a shadow of refreshing for them either by preseruing them secretly from the rage of tyrannie as he did in the dayes of Ahab and Iesabel when not onely Elizah and an hundred Prophets of the Lorde were saued being hid by fiftie in a Caue and fed with bread and water by good Obadiah w 1. Kin. 18 13 but also seuen thousand in Israel which neuer bowed their knees vnto Baal x 1. Kin. 19 18 Or secondly by sending them gracious kings and princes such as may be vnto Gods Saints as an hyding place from the winde and as a refuge for the tempest as riuers of water in a drie place and as the shadow of a great rocke in a wearie land as was prophecied of Ezekiah y Esay 32. 2 Or thirdly the Lord giueth them fauour in the eyes of forraine Princes as Dauid with his two wiues and the sixe hundred men that were with him seeking refuge against the cruell persecution of Saul by flying vnto Achish king of Gath he securely enterteined thē gaue them Ziglag to dwell in z 1. Sam. 27 3 And thus by Gods mercie Geneua Germanie other places were a shadow to our persecuted fathers as Englang this day is vnto many of the like condition againe But lastly if the Lord for his owne glorie sake and the good of his Church doe suffer this Sunne to shine vpon them and scorch them yet doth hee send vnto them the Comforter a Ioh. 16. 7 which maketh them to reioyce in afflictions b Rom. 5. 3 And though they haue trouble the world yet haue they sweete peace in Christ c Ioh. 16. 33 that euen the burning flames of fire are as a most comfortable shadow vnto them as the ioyfull deathes of many the holy Martyrs of God doe witnesse The consideration whereof Vse yeeldeth Gods people a very profitable vse viz. that whereas carnall and worldly wise men whensoeuer they perceiue any trouble or daunger to bee imminent for the profession of the Gospel they account it their greatest safetie to flie from Christ and conforme themselues to all times places and companies and to carry themselues so indifferently that no man can say of what religion they are But if wee will shew our selues true members of the Church we must in all dangers flie vnto Christ knowing that he both can and will prouide a rest for his sheepe hee hath a layer at noone and when the Sunne shineth hotest he will make vs lie downe in peace in the verie midst of our enemies oh then let vs neuer bee ashamed of Christ nor afraid to professe his Gospel for if once we be shrowded vnder the shadow of his wings though the earth remoue we need to feare none euill and if once we enter by him as the doore wee shall bee safe and go in and out and finde pasture d Ioh. 10. 9 And nowe to make application of those things vnto our selues The blessed rest that Gods sheepe haue founde in this land vnder the happie gouernment of queene Elizabeth wee were vnworthie to haue our heades sheltred vnder the same if we doe not continually thankfully record the sweete rest and comfortable shadow which Gods people haue so long enioyed in this lande vnder the happie gouernment of our gracious Princesse Elizabeth O bona si sua norint Angli During whose raigne it may as truly be said of her people as euer of the people in Salomons dayes that wee haue liued without feare and euerie one sate vnder the shadow of his vine and fig tree e 1. King 4. 25 Which shadow God as seasonably prouided as euer he did Ionahs Gourd euen when the soules of his sheepe were readie to faint being scorched with the feruent East wind and noone-tide sun of cruell persecution in the dayes of Queene Mary oh that we had rightly vsed this rest It is said in the commendation of the church of Iudeah Galile and Samariah that hauing rest they were edified and walked in the feare of the Lord and were multiplied by the comfort of the holy ghost f Act. 9. 31 Oh if wee had made such vse of our long rest euen hungerly to haue fedde in Gods greene pastures thirstily to haue drunke of those still waters and cheerefully to haue chewed the cudde vnder this shadow the Lord had had a most glorious church in this land by this day but alas we haue all of vs so abused our peace libertie and prosperitie to carnall securitie and haue passed away this happie time as men in a dreame that now it is high time to repent awake from
subiect to his power authoritie and dominion 4 Somtimes also by name his works Nomine Iesus dominatio potestas genu flectionis vocabulo exprimitur subiectio creatures and iudgements are meant as where Dauid saith O Lord our God how excellent is thy name in all the world which hast set thy glorie aboue the heauens a Ps 8. 1. q. d. How greatly doth thy glorie power and maiestie shine in thy creatures 5 By name is meant many times the doctrine of Gods word inuocation praise and profession thereof So it is sayd of Christ in the Psalmes I will declare thy name vnto my brethren b Ps 22. 22 And the people of God say We will walke in the name of the Lord our God for euer and euer c Mich. 4. 5 so Paule is called a chosen vessell to carie Gods name before Gentiles Kings and children of Israell d Act. 9. 25 and sayth of himselfe That hee is not onely readie to be bound at Ierusalem but also to die for the name of the Lord Iesus e Act. 21. 13 Now I take it by name in this place the Prophet vnderstandeth the truth mercie and goodnesse of God according to the third annotation laid down and then the sence is thus much in effect q. d. This good Shepheard feedeth me giueth me drinke prouideth rest and is exceeding bountiful towards me aboue all that I am able to aske or think not for any goodnes in me but onely for his owne meere mercie and goodnesse sake that for euer he may bee praised for the same this being the sence let vs now see the doctrine which is this viz That Doctrine what good thing soeuer God hath done or doth for his children as in their election vocation preseruation he neither was nor is therevnto mooued by any thing in them or proceeding from them as not for their righteousnesse which is but vncleanesse f Esay 64. 6 or for their beautie which is but vanitie g Prou. 31 30. Esay 40. 6. or for their strength which is but rottennesse h Iob. 17. 14. or for their gold and siluer which are no marchandise with him i Mic. 6. 7. 8 Psal 50. 10. 11. 12. but onely what hee doth hee doth for his owne name and mercie sake to the end that for all his name may for euer bee praised as the Saints of God doe confesse saying Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and truths sake k Ps 115. 1. This is agreeable to many other places of Scripture the Apostle Paule sayth Confirmation sayth we were chosen in Christ before the foundations of the world according to the good pleasure of his wil l Eph. 1. 4. 5 The Lord himselfe protesteth vnto Israel For my names sake will I differre my wrath and for my praise will I restraine it from thee that I cut thee not off for mine owne sake for mine owne sake will I doe it m Esay 48. 9. 11. and againe I will haue respect vnto you for mine names sake and not after your wicked waies n Ezec. 20. 44 and elsewhere telleth them what it was that mooued him to deliuer and redeeme his people out of captiuitie I doe not this for your sakes oh house of Israell but for mine holy names sake which was polluted amongst the heathen whether ye went o Ezec. 36. 22 Yea euerie where the Scriptures confirme this doctrine viz That in man there is no dignitie or meanes whereby to deserue any thing at Gods hands but the whole work of our saluation and all his blessings bestowed vpon vs are wholly to bee referred vnto God and that onely for the glorie of his holy name And yet notwithstanding the euidence of this truth Confutation they of the Church of Rome are not ashamed to maintain the doctrine of foreseene workes and that according to the same God did so order the decree of predestination p Rhem. annot on Rom. 9. sect 2. yea and doe distinguish of the kindes of merits that some are of congruitie as the workes of men before iustification whereby they doe prepare themselues thereunto q Rhem. annot on Act. 10. sect 5. Meritum de congruo condigno ex debito iustitiae and merits of condignitie or good works done in the second iustification which say they are truely meritorious and deserue at Gods hands by the due debt of iustice to be rewarded r Rhem. annot on Ro. 2. sect 3. Oh Lord how farre doth the Prophet varie in iudgment from these proude Hypocrites which thus glorie in themselues and their workes who acknowledgeth euerie good thing that he hath to come from God and that onely for his owne names sake The vse hereof is Vse that aboue all things in the world we bee carefull in thought word Vt ore corpore vitaque tota sanctificetur illud nomen and deeds and euerie way that we can to seeke the aduancement of the glorie of that name whereby the Lord hath been mooued to doe such great things for vs and to that end that we pray vnto God to haue a zeale of his glorie kindled in our hearts whereby we may be prouoked to a holy and godly life that our heauenly father may be glorified ſ Mat. 5. 16 and whereby also we may be kept from al prophanesse least otherwise his name be dishonoured and blasphemed t Esay 52. 5. Rom. 2. 24 The Prophet Dauid had a great measure of this zeale when he sayd The zeale of thy house hath euen eaten mee vp u Ps 69. 9. and that his heart should vtter foorth good matter w Ps 45. 1. Yea the woord which there the holy Ghost vseth is verie emphaticall q. d. Eructat cor I will cast vp a good matter alluding to the manner of men who hauing something which lyeth heauie vpon their stomackes can haue no rest till they haue cast it vp Oh that the consideration of those mercies which wee and all Gods Sheepe doe dayly receiue and enioy with Dauid our fold-mate did ouercharge our hearts continually with such an holy surfet Crapula sancta Luther as a godly man called it the care and desire to gloifie GODS name lying so heauie vppon vs that wee could neuer bee at ease nor rest vntill wee were disburdened by sounding foorth Gods praise and magnifying him for whose name sake onely hee hath beene mooued to doe such great thinges for vs c. And so much for the first Allegorie summarily layde downe in the first verse and particularly amplyfied and illustrated in the second and third verses Now let vs proceede to consider what vse Dauid maketh hereof THE FOVRTH SERMON vpon the 23. Psalme Though I should walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and staffe
feare no euill 2. Part of this verse In these wordes is contained the second part of this verse declaring the great valour and courage of euerie true Christian not fearing to passe through this shadowie valley where first we will consider the sense of the wordes The sense of the words The kinds of feare and then the doctrines and vses There is a feare which accompanieth the nature of man may be called a naturall feare frō which Christ Iesus himselfe taking our true nature vpō him was not free as may appeare from the Gospel of Saint Mathew where it is said He began to wax sorrowfull and grieuously troubled a Mat. 26. 37 And in Saint Markes Gospel it is said He began to be troubled in great heauinesse b Mar. 14. 33 Which though some haue held rather to be a propassion then a passion and seeme to collect the same frō the words themselues because it is sayd He began to be afraid * Ierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the holy Ghost in another place alluding therunto doth put it out of doubt where he saith That in the days of his flesh he did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared c Heb. 5 7 Secondly there is a fond and foolish feare whereof the Psalmist maketh mention saying The wicked do feare where no feare is d Psal 53. 5 So the Disciples were afraid at the sight of their master after his resurrection supposing they had seene a spirit e Lu. 24. 37 Mat. 14. 26 This is one of the curses which God hath threatned in his law saying Vnto them that are left of you I will send a cowardnesse into their hearts in the land of their enemies and the sound of a leafe shaken shall chase them and they shall flie as from a sword and fall no man pursuing them f Leu. 26. 36 Which curse was executed vpon the huge armie of the Midianites who fledde and were destroyed of Gedeon and three hundred men not striking a blow but breaking their pitchers holding their lampes in one hand and their trumpets to blow withall in the other and crying the sword of the Lord and Gedeon g Iud. 7. 17 * Gladius domini Gedeonis The like also we reade of the Aramites who besieging Samariah the Lord caused them to heare a noyse of Chariots and horses and of a great armie which made them to flie for their liues casting away their cloathes aud all that euer they had h 2. Ki 7. 6 Wherein is verefied the saying of wise Salomon The wicked flieth when none pursueth him but the righteous are bold as a Lion i Pro. 28. 1. Thirdly 3 there is a religious feare whose obiect is God which in some is a base slauish and seruile feare full of hatred Oderunt peccare mali formidine poenae malice and contumelie if they durst bewray it this made that ouergrowne sinner Felix to tremble when he heard mention of iudgemēt k Act. 24. 25. Oderunt peccare boni virtutis amore * Pene est pene non in others it is filiall such as the child honoureth his father with wherein there is nothing but loue reuerence purity ingenuitie so neare in affinitie vnto loue that it can hardly bee discerned from it * Pene est pene non whereof Dauid saith there is mercie with thee O Lord therefore shalt thou be feared l Ps 103. 11 But leauing these other kinds of feare to their proper places we are here to vnderstand the Prophet as speaking of a natural fear which in it self is not euill no more then the other humane affectiōs * Non culpat affectum sed excessum Bern. in Cant. ser 26. though it be hard if not impossible for man being so corrupt to keepe the right measure in his affections and not to sinne as Christ did not which point a godly learned man hath well illustrated by this common and plaine simile H. I. in his treatise of the sufferings of Christ fol. 56. If two glasses be filled the one with muddie water the other with cleare Christall snowe water and let them stand till all the muddinesse in the one bee setled at the bottome then shake both these Glasses in the one the mudde ariseth straight way and defileth all the water there in the other although shaken neuer so much yet it remayneth all still as cleare as Christall euen so if any of vs bee shaken with any affection of ioy sorrow feare c. We are presently defiled with mudde but Christ in whom was mans true nature but not the defilement of nature yet remayneth still cleare from any the least sin though neuer so much troubled c so that the Prophet in saying hee will not feare doth not condeme the affection it selfe as euill which we haue also heard to haue ben in Christ who together with our nature tooke these vnpleasant passions vpon him yet without sinne but this is a speech of faith not condemning natural fear but ordering it that it exceed not measure and is as much in effect q. d. Seeing Lord The summe of the second part of this verse thou wilt be with me I will securely cast my selfe vpon thy prouidence and not be distracted or oppressed with immoderat feare though thou lead me thorough the valley of the shadow of death whose example directeth vs to striue to keep an excellent meane in all troubles and dangers neither on the one side to bee desperate and fearelesse nor on the other side to be cast downe and oppressed with feare but to cast our selues vpon God vsing all honest and lawfull meanes and leauing the issue and successe vnto God So much for the opening of the sence of the words now for our instruction Our Lesson is this Doctrine That all such as are sheepe of the Lordes pasture and fold-mates with Dauid of whome the Lord hath taken charge as a faithfull shepheard to prouide al good things for them and to goe in and out before them all these I say need not to be distracted with immoderate feare of any euill but when others are hard bestead and at their wits ends they may securely rest on Gods prouidence and say with Dauid The Lord is my light my saluation whom shall I feare the Lord is the strength of my life of whome shall I be afraid m Ps 27. 1. This doctrine is confirmed by many other places of scriptures Confirmation it is recorded in the prophecie of Esay that the vnbeleeuers hearing of warres and the sword threatned for want of faith they sought to strengthen themselues by wicked league and friendship with straungers and Idolaters but the Lord hee admonished all the faithfull by his Prophet thus Say not ye a confederacie
to all them to whome this people sayth a confederacie neither feare ye their feare nor be afraid of thē but sanctifie the Lord of hoasts and let him be your feare and dread and he shall be as a sanctuarie vnto you n Esay 8. 12 13. Againe when tyrants most cruelly rage and persecute yet Christ biddeth vs not feare them that can but kill the bodie but feare him that is able to destroy both bodie and soule in hell o Mat. 10. 28. Yea when that great terrible day of the Lord shall come euen the day of wrath and vengeance when the Lord Iesus shall shew himselfe from heauen in flaming fire as the Apostle Paule saith p 2. Thess 1. 7 8. Yea when the elements shall melt with heat the heauens goe away with a noise yea and the earth with all the workes therein be burnt vp as S. Peter saith q 2. Pe. 3. 10 The waters roare that vnbeleeuers hearts shall faile them for feare as saith the Euangelist r Lu 21. 25 26 28. Yet euen then our Sauiour biddeth his Disciples not to be afraid but lift vp their heads with ioye knowing that their redemption draweth nigh r Lu 21. 25 26 28. But because nothing is more fearefull to nature thā death which is the enemie and dissoluer thereof * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 3. and wherein many of Gods deere Saints bewary great weakenesse I will therefore gather a fewe Argumetns from the holy Scriptures the consideratiō whereof may serue to strengthen our faith Foure Arguments for the strengthning of faith and suppressing the immoderat feare of death suppresse in vs the immoderate feare of death that in some measure wee may triumph in Christ and say with the Prophet I will feare no euill And whereas the scriptures afford vs many yet I will content my selfe onely with these foure The first Argument for this purpose The first argument is drawne from consideration of those manifold and great euils from which by death we are for euer deliuered may be the consideration of those manifold and great euils from which by death the faithfull are deliuered which that we may the better conceiue and discerne are of two sorts generall and speciall by speciall euils I doe meane those which for some great and extraordinarie causes are to be inflicted vpon some particular persons and places as the burning of Sodome and Gomorha ſ Ge. 19. 24 the carrying of Gods people into captiuitie t 2. Kin. 24 15. VVhat are the speciall euils from which by death Gods Saints are deliuered This was the blessing promised to old Father Abraham saying Know for a suertie that thy people shall bee a stranger in a land that is not theirs foure hundred yeeres and shall serue them and they shall intreat them euill but thou shalt goe vnto thy fathers in peace and shalt bee buried in a good age u Gen 15. 13. 15. This was a blessing which God promised to wicked King Ieroboams sonne saying I will bring euill vpon the house of Ieroboam and will cut off him that pisseth against the wall aswell him that is shut vp as him that is left in Israell and will sweep away the remnant of the house of Ieroboam as a man sweepeth away dung till it be all gone the dogs shall eat him that dyeth of Ieroboams stocke in the citie and the foules of the aire shall eat him that dieth in the field yet that child for whom his mother came disguised to the Prophet should die in his bed and all Israel shall mourne for him and burie him for hee onely of Ieroboams stocke shall come to the graue because in him there is found some goodnesse towards the Lord God of Israel in the house of Ieroboam w 1. Ki. 14. 10 11 12 13. Also this mercie the Lord promised vnto good King Iosiah saying The wordes that thou hast heard shall surely come to passe but because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I speake against this place and against the Inhabitants of the same viz That it should bee destroyed and accursed and hast rent thy cloathes and wept before me I haue also heard it sayth the Lord Behold therefore I will gather thee to thy Fathers and thou shalt bee put in thy graue in peace and thine eies shall not see all the euill which I wil bring vpon this place x 2. Ki. 22. 19. 20. Yea this is a course which the Lord many times taketh with his faithfull ones thogh the world do not obserue it whose taking away is a prognostication of some fearefull euill to befall that place as the Prophet Esay noteth saying The righteous perisheth and no man considereth it in his heart that mercifull men are taken away from the euill to come y Esay 57. 1 2. And surely in this respect it must needes bee a great blessing for Gods Saints to die and go to the graue in these happie daies of peace before the Lord bring vpō vs those great euils which hee hath many waies threatned we euery way deserued in ful mesure to be powred vpon vs as for the wicked it is not so with them God is so farre from taking them away from the euill to come that rather he taketh them away in full measure to suffer the euill to come so that the day of death of all other is most woefull vnto them and therefore no maruaile though they feare death so much as they doe that skinne for skinne and all that euer they haue they would giue for their liues z Iob. 2. 4. and as the Gibeonites were contented to be hewers of wood and drawers of water a Iosh 9. 23 25 so they had rather endure any miserie than die and therefore must euen be pulled from home with no lesse violence thā Ioab was from the hornes of the altar b 1. Kin. 2. 30. Whereas the Godly knowing that when the earthly house of this tabernacle shall bee destroyed they shall haue a building giuen of God an house not made with hands but eternall in the heauens doe therefore sigh desiring to be cloathed with that house which is from heauen c 2. Cor 5. 1. 2. By generall euils from which by death we are deliuered I meane such as either all or most men doe suffer and they are of three sorts either such as concerne specially the bodie 2. VVhat are the general euils from which Gods saints by death are freed or 2. such as concerne the soule or 3. such as doe ioyntly concerne both The generall euils which chiefely concerne the bodie VVhat are the general euils of the bodie are many as sicknesses diseases aches paines hunger and wearinesse cold and nakednesse toyle and labour losses and crosse greefe and sorrow troubles and persecution And lastly death it selfe which maketh an end
the first braunch of this doctrine the Author of the Epistle to the Hebrews confirmeth it where hee teacheth vs to make application of the promise which God made to Ioshua as made vnto vs let your conuersation be without couetousnesse and be content with those thinges that you haue for he hath said I will not faile thee neither forsake thee so that wee may boldly say the Lord is my helper neither will I fear what man can doe vnto me z Heb. 13. 5 yea we haue the promises aswell as Ioshua had both to the Church in generall and the faithfull in particuler God hath promised his Church in generall saying In that day sing of the vineyard of red wine I the Lord doe keepe it I will water it euerie moment least any assaile it I will keepe it night and day a Esay 27. 2. 3. Yea and Christ hath most comfortably promised vnto euery faithful soule in particuler in the Gospell saying If any man loue me he will keepe my vvord and my father vvill loue him and vvee vvill come vnto him and vvill dvvell vvith him b Ioh. 14. 23 In regard whereof Dauid affirmeth that the Lord is nere vnto them that are of a contrite heart and wil saue such as be afflicted in spirit for many are the troubles of the righteous but the Lord deliuereth him out of all c Ps 34 18. And elsewhere also to the like purpose he sayth God is our hope and strength help in troubles readie to be found d Ps 46. 1. Q. But some may hereupon obiect say Did not Gedeon complaine in the person of all the people when the Angell of the Lord saluted him in this manner the Lord is with thee thou valiant man Ah my Lord if the lord be with vs why then is all this come vpon vs and where bee all his miracles which our fathers told vs off but now the Lord hath forsaken vs and deliuered vs into the handes of the midianites e Iudg. 6. 14. Did not Dauid complaine Will the Lord absent himselfe for euer are his mercies cleane gone f Ps 77. 7. 8 Did not Christ complaine Oh my God my God way hast thou forsaken me g Mat. 27. 46. Yea and the Saints of God also Oh Lord why hast thou made vs to erre from thy waies and hardned our hearts from thy fear returne for thy seruants sake and for the tribes of thine inheritance h Esay 63. 17. How then doe we say that God is thus present with his people A. Indeed God many times for their good i Ro. 8. 28. doth vex his Saints with his storms and lay his hand heauie vppon their loynes k Ps 32. 4. so that their enemies iudge as they did of Dauid God hath forlaken him persecute him and take him for there is none to deliuer him l Ps 71. 11. and themselues also may bee so perswaded as their complaints testifie but the truth is howsoeuer for our tryall and humiliation hee may turne away his cheerful countenāce from vs m Esay 54. 8. yet either he taketh not away the grace but the feeling of it * Fides quandoque sine sensu vt causa sine effectu Greenh fol. 449. in which case men and women are not to be regarded what they say because they speake not according to the trueth but according to their iudgement feeling which is corrupted as a mans tast in a feauer to whom euerie sweet seemeth bitter or if he take away one grace he wil giue vs another in stead of it n 2. Cor. 12. 9. Yea it shall stand as a sealed truth for euer the Lord is nigh to all such as call vpon him faithfully o Ps 145. 18 in due time to deliuer them out of distresse that so they may acknowledge as Iacob did The Lord was in this place I was not aware p Gen. 28. 16. the Lord was with me I thought not so Which truth is confirmed by the manifold examples of Gods deere Saints who hauing been humbled to the gulf of despair yet now are lifted vp again their mouths filled with a psal of praise thanksgiuing vnto our God confessing with Dauid saying though heauines endure for a night Psa 30. 8. 2 yet ioy cōeth in the morning Q. Againe some for the infringing of this doctrine doe demaund how we can be perswaded that God is with them in death whose sicknesses and death are so comfortles ful of idle rauing speeches A. Howsoeuer some and especially the sottish ignorant Papists if a man die quietly and patiently like a lamb though there was neuer any faith repentance or remorse in his heart at his death or holinesse and honestie in his life doubtlesse they thinke hee is saued but if any that professe the truth of Iesus Christ doe endure any violent or extream paines which thorough weakenesse procure impatiencie but specially if they vtter any wordes tending to distrust or despaire Oh then whatsoeuer his life was they crie out Oh see the end of these men and will not spare to brand such an one with the black marke of a reprobate yea to condemne the whole profession of the Gospell thereupon Yet the truth is this That Sathan as hee neuer ceaseth in our whole life so much more is he busie at our death taking the aduantage of sicknesse and infirmitie of nature as knowing that hee must then recouer or for euer loose his Kingdome and God may for a time as it were stand aloofe and leaue his children in this great combate that so hee might bring thē to heauen by the gates of hell * Cuncta dei opera sunt in mediis contrariis Whereupon they may vtter harsh words according to their corrupt iudgement which are not to bee regarded as before we hard Or else these things may proceed from weaknes of nature the violence of the disease the brain being distempered as in hot burning feauers c. and then it is not the man but the disease and they shal die with the disease and neuer preiudice his saluation in Christ nay doubtlesse their spirituall comfort may abound notwithstanding these things * Vera consolatio perpetuo durat in electis potissimum autem efficax est circ◠vitae finem mortis articulum In a word it is a blessed life which giueth comfortable assurance of a blessed death for surely many a prophane vnregenerate man may haue his memorie reason and die most meekely as in consumptions and such like diseases and yet goe to hell as those reprobates of whome Dauid speaketh saying they haue no bands in their death like other men r Ps 73. 4. 5 Whereas many a righteous man hauing led a sanctified life by violence of his disease may be drawne to great torment idle speeches and strange behauiours and yet goe to heauen wherfore let vs refourme our iudgement herein and
soule must answere with Dauids like an eccho Thy face Lord will I seeke r Ps 27. 8. * Vox dei in animis nostris non secus atque eccho in cōcauis locis resonare debet Calu. in Ps And so soone as euer God shall pronounce thou art my people wee must presently answere and thou Lord art our God as the Prophet sayth ſ Zac. 13. 9. Q. But how are wee to seeke God A. Principally these foure wayes By an outward profession yea though it bee not alwaies in sinceritie and truth yet the Lord hath pronounced of it that it is a drawing neere vnto him saying This people commeth neere vnto me with their lippes and honoureth mee with their mouthes but their hearts are farre from me t Esay 29. 13. Mat. 15. 8. How much neerer then do they come vnto God that professe him in spirit and truth 2 We seek find the Lord by faith for so it is said in the Epistle to the Hebrews He that commeth vnto God must beleeue that God is that he is a rewarder of them that seeke him u Heb. 11. 6 And by faith saith saint Paule in many places of his Epistles wee haue entrance vnto God and accesse to the throne of his grace w Ro. 5. 2 Eph. 3. 12. without which it is impossible to come neere vnto God or to please him x Heb. 11. 6. 3 We seek and find the Lord by praier which is as it were a paire of wings to carrie vs vnto him and whereby as a key the doore of the kingdome of heauen is opened Yea the Lord saith the Psalmist is nigh to them than call vpon him faithfully y Psa 145. 18. Was not the Lord nigh vnto Moses when by his prayer and as long as hee held vppe his hands the Israelites ouercame the Amalekites z Ex. 17. 11 But was he not neerer vnto him when as by prayer he did as it were euen restraine the Lord from executing his fierce wrath vpon the people that the Lord said Let me alone that my wrath may waxe hote a Ex. 32. 10 Was not the Lord neere vnto Ioshuah when at his prayer the Sunne stoode in the Firmament b Iosh 10. 13. and neere vnto Paul and Silas when as at their prayer the very foundation of the prison shooke that the doores opened and euery mans bands were loosed c Act. 16. 26 how ought we thē to pray cōtinually that so we may be cōtinually in the presence of God d 1. Thess 5 17. If we begin the day let vs say with Abrahams seruant O Lord send mee good speed this day Gen. 24. 12. that so we may walke with the staffe of Gods prouidence if we be couered with the shadows of the night let vs beg with Dauid Lightē mine eies that they sleepe not in death Psal 13. 3. that so wee may couch our selues in the mercies of God and whatsoeuer wee attempt in either of these two seasons let vs preuent it with the blessing of that other Psalme Lord prosper the worke of our hands Psal 99. 17. 4 Fourthly and lastly we find God by repentance for so the Lord saith O Israel returne vnto me e Ier. 4. 1. And in another place Turne vnto mee and I will turne vnto you sayth the Lord of Hoasts f Zac. 1. 3. So long then as we liue in infidelity do nether earnestly pray soundly repent nor sincerely professe God we are estranged far from God and as we forsake him he will forsake vs both in life and death but whosoeuer by a true faith shall stedfastly lay hold vpon and imbrace the promises of God soundly repent of his sinnes zealously call vpon the name of the Lord and sincerely professe his word hee shall not onely come neare vnto God but assuredly hee shall find God yea God will find him and loue him and dwell with him yea in him his body shal become the Temple of the holy ghost as the holy Apostle S. Paule in many places calleth it g 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. O happy that man that shall entertaine so honorable a guest he commeth not emptie handed nor will leaue his host vnsaluted * Foelix homo qui hunc hospitem recipit est enim satis magnificus hospes nec venit vacuis manibus nec abit insalutato hospite ferus in Ioh. cap. 14. fol. 401 Abraham entertained but Angels and had a sonne bestowed vpon him h Gen. 18. 10. Lot did the like and he was deliuered from the subuersion of Sodom i Ge. 19. 17 Obed-Edom the Gittite gaue but house-roome to the Arke of God and the Lord blessed him and all his houshold k 2. Sam. 6. 11. what good thing shall he want in whom the whole Trinitie dwelleth But there is no lesse care to bee vsed to retaine God then to find him * Non minor est virtus 2. Dutie And therefore the second dutie in the practise of this vse is that with all care and conscience wee so carrie and behaue our selues that we may retaine the Lord and not prouoke him to depart from vs whereunto tendeth the counsell of the Apostle Let euerie one possesse his vessell in holinesse and honour l 1. Thess 4. 4. For there is nothing that so much grieueth the spirit of God m Eph. 4. 30. as sinne he can brooke pouertie sicknesse persecution slaunder or any miserie there is no disgrace shall make him wearie of dwelling with vs or ashamed of vs onely sinne separateth him and vs as he himselfe hath testified in the Prophecie of Esay Behold the Lords hand is not shortned that it cannot saue neither is his eare heauie that it cannot heare but your sinnes haue separated betwixt you and your God and your sinnes haue hid his face from you that he will not heare n Esa 59. 1. 2. Which thing the Saints confesse We haue sinned and rebelled therefore hast thou couered thy selfe with a cloude that our prayer should not passe through o La. 3. 44. Oh then if we would diligently seek him as we haue learned then should we find him and if wee made conscience of sinne he would dwell and abide with vs to bee our stay and comfort with his blessed presence in life and in death and afterwards we should dwell for euer with him in his kingdome But now if wee make application of these things to our selues Application alas wee shall find there are but a few that haue any desire vnto God either to finde him or haue him with them nay how many are there that think the Lord too nere them and therfore say in their hearts with those cursed ones in the booke of Iob Depart from vs for wee desire not the knowledge of thy wayes p Iob. 21. 14. All that they desire is to find and retaine with them gold and siluer goods
Aramities flight i 2. Ki. 7. 9. Oh then that my tongue were as the pen of a swift writer that I might indite the honour of our King k Ps 45. 1. that it were as shrill as a trumpet l Esay 58 1. to sound forth the praise of God who hath thus graciously diuerted our deserued iudgements bringing shame vpon our enemies that haue longed for by all treacherous meanes sought this day and giuen vs glorie and honor that feared and praied vnto god that we might neuer liue to see it Oh if I had the winges of the morning m 139. I would take Dauids n Ps 148. 2. 3 4 c. course and soare vp or ascend into heauen and call for the Angels and armies thereof the Sunne moone planets and starres * Et si non cogitatione aut voce aliae creaturae preter Angelos homines deum celebrant sunt tamen omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in suo ordine taciti laudatores canori praecones Greg. I would descend by the aire and call the fire hayle snow vapours and stormy winds diue into the deepe and call for the Dragons yea end in the earth and call for mountaines and hils fruitfull trees and Cedars beasts and all cattell creeping thinges and feathered foules Kings of the earth and all people Princes and Iudges young men and maidens old men and children to lend vs their harmonie with the best instruments that they haue and to accord vnto vs to praise the name of the Lord by whom the horne of this English people hath been so mightily exalted * O bona si sua norint Angli but I shall haue more fit occasion largely to prosecute these things anon so much for the quickening of our dull spirits now let vs reuerently attend to the word of the Lord. Thou doest prepare a table before me in the sight of mine Aduersaries The second Allegorie This portion of Scripture I haue not curiously selected and chosen The summe of this vers and the intent or scope of the holy Ghost therein though verie fit and pertinent for this present purpose and occasion but God by his prouidence hath offered it to our consideration by the orderly prosecuting of this text in this place wherein this princely Prophet hauing in the foure first verses of this Psalme declared the singuler mercie and prouidence of God towards his people vnder the parable of a Shepheard prouiding all necessaries for his sheepe doth now in this 5. verse thankefully publish the singuler mercie kindnesse and bountifulnesse of God towardes his people in generall and specially towards him in particuler as by experience hee had found vnder a second metaphor taken from a most kind and liberall host most franckely entertaining his inuited guests with all comfortable dainties and delicates both for necessitie and delight the scope and drift of the holy Ghost wherein is all one with that in the former and therefore I may the lesse stand vpon it hauing so largely and fully opened the former as you haue heard yet some things doe naturally offer themselues from this place to be considered of which we haue not met withall in the former Allegorie and whereof speciall vse and application are to bee made according to the present occasion For the better conceiuing wherof we are to note that this metaphor hath a double sense the first is literall wherein Dauid in way of thankefulnesse publisheth to all the world the great mercie and goodnesse of God in aduancing him to the crowne and Kingdome with woonderfull peace and prosperitie in despight of all his enemies who sought his ruine according to that in another Psalme The stone which the builders refused is become the cheefe stone in the corner this was the Lords doing o Ps 118. 22. And by consequent also here is shadowed out the wonderfull mercie of God towards his people euen in the things of this life giuing them all good things aboundantly to enioy p 1. Tim. 6. 17. that their cups doe runne ouer The second is mysticall as signifying Gods wonderfull care and prouidence to minister all good things which may bee for the comfort refreshing and saluatition of the soules of his people in Christ And the parts of this metaphor or Allegorie being a metaphor continued * Perpetua metaphora dicta are principally these three first this metaphor is briefely and summarily layd downe in these words Diuision of this verse Thou doest prepare a Table before me Secondly it is amplified by a speciall circumstance in regard of his Aduersaries as it were gnashing with their teeth at that his prosperitie in these words in the sight of mine enemies Thirdly and lastly he doth illustrate the Metaphor declaring the sumptuousnesse and plentie of this table both for necessitie and delight and that by two particulers first Thou doest annoint mine head with oyle Secondly The sence and meaning of this first part of this verse according to the letter my cup runneth ouer Of these parts in order and first according to the litterall sence as Dauid vnderstandeth it in regard of corporall or outward things Thou doest prepare a Table before me by table metanimically are meant all such good things as for our nourishment and comfort are set vpon the table and by table also metaphorically a prosperous flourishing estate is represented so Dauid in those greeuous imprecations wherewithall according to the motion of the holy ghost with an holy zeale and most pure affections he cursed the enemies of God thus hee sayth Let their table bee made a snare and their prosperitie their ruine q Ps 69. 22 Secondly for this his prosperous and flourishing estate signified by Table he giueth thanks vnto God acknowledging that the Lord prepared it and that it was not his own bowe nor sword neither the counsaile power and ayd of his Nobles Peeres for these reiected him but as elsewhere he confesseth it was the Lords owne doing and most maruailous in the eies of men Thirdly and lastly he vseth a word of continuall act he saith not thou hast prepared or wilt prepare but doest prepare thereby signifying that hee that had aduaunced him would also preserue him So then the Summe of it is thus much in effect q. d. O Lord I acknowledge The summe of this first part of the vers that it was not my wisedome strength or courage that promoted me but by the power of thy right hand and strength of thy most holy arme haue I at last obtained the peaceable fruition of my crown and kingdome in despight of all mine enemies Now let vs consider the doctrines Our Lesson Doctrine most naturally arising from this place is that there are none aduaunced to place of rule and gouernment but by the Lord. Confirmation Promotion saith Dauid commeth neither from the East nor yet from the West but God is the Iudge it is hee that
there is righteousnesse and peace and ioy in the holy Ghost k Rom. 14. 17. Yea wee shall bee filled with all sweet ioyes and of this supper shall bee none end If any man yet further desire to know where this royall Feast is kept 2. By whom 3. Who are the guests and lastly what is their cheere let him read and consider what the Prophet Esay sayth And in this mountaine shall the Lord of hoasts make vnto all people a Feast of fat thinges euen a feast of fined wines and of fat thinges full of mâ—rrow of wines fined and purified l Esa 25. 6. The place then is Gods holy mountaine euen the Church of God here on earth * Montis nomine Ecclesia per totum orbem terrarum sparsa intelligitur Moll in Ps fol. 212. where this feast is begun the faithfull do tast the sweetnes of such good things as eie hath not seene nor eare heard m 1. Cor. 2 9. but it shall be perfected on the mountain of Gods holynes where the faithful shal haue their soules satisfied with the fulnesse of ioyes which are in the presence of God for euermore n Ps 16. 11. Secondly he that maketh this Feast and prepareth this Table is the Lord of hoasts whose is the earth with all that is therein o Ps 24. 1. whose are the foules of the aire and fishes of the sea cattell vpon a thousand hils p Ps 50. 10. 11 Thirdly the guests are not only such as are inuited forth of an hundred seauen and twentie Prouinces as the guests of that mightie Monarch Ahashuerosh q Hest 1. 1. but all people euen all beleeuers of what age sex qualitie or condition in what place or what time soeuer they liued the poore and afflicted shall be as welcome guests as the rich yea the poore shall eate and be satisfied r Ps 22. 26. Lastly for cheere there are no dainties there wanting there are Oxen and fatlings Å¿ Mat. 22. 4 yea a Feast of wines fined and purified and of fat thinges full of marrow sayth the Prophet whereby are signified the sweete graces of God conuayed vnto faithfull soules by the ministrie of the word and Sacraments as the remission of sinnes and assurance of Gods loue and fauour and full conquest ouer sinne Sathan death and hell which are farre sweeter than most fined purified wines t Cant. 1. 1 Yea than honie and the honie combe and wherein they reioyce with ioy vnspeakable and glorious u 1. Pe. 1. 8 Oh that we could truely hunger and thirst after this heauenly banquet and follow the counsaile of our Sauiour Christ not labour so earnestly for the meat that perisheth but for that meat which endureth to eternall life w Ioh. 6. 27 It followeth Doubtlesse kindnesse and mercie shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. The Prophet Dauid hauing as we haue heard expressed the singuler fauor loue and prouidence of God towardes him and his people by two pleasant and familier metaphors now he commeth in this last verse to shew the vse thereof viz That hereby his faith was confirmed and setled in the prouidence of God whereby to be preserued vnto the end The Summe whereof The summe of this vers is thus much in effect q. d. Seeing I haue had such great experience of Gods fauour and loue I am perswaded that he will continue the course thereof vnto mee euen vnto the end that now hauing passed thorough so many dangers and peaceably obtained the Kingdom I may now spend all the rest of my daies in the seruice and worship of God and sound forth the Lords praise in the house of my God And this verse consisteth of two principall parts The diuision of this verse first what hee doubted not to receiue kindnesse and mercie shall follow me all the daies of my life Secondly what vse he would make thereof euen dwell a long season The subdiuision of the first part in the house of the Lord. The first part may be subdiuided againe into these members or branches first what he looked for to receiue kindnesse and mercie Secondly how to receiue it it should follow him Thirdly how long in this manner these things should be bestowed vppon him euen all the daies of my life These things doe affoord verie profitable obseruatioÌ„s if I could so insist vpon them but time hath preuented me and I am desirous to make an end of this Psalme because it so well fitteth the present occasioÌ„ wherefore that I may not bee tedious I will but point out the cheefe matter and leaue the rest to your Christian meditations Doubtlesse kindnesse 1. part and mercie When Dauid purposed to build God an house saying vnto Nathan the Prophet of God Behold I dwell in an house of Cedar trees the Arke of God remaineth within the curtaines x 2. Sa. 7. 2 Nathan before hee had asked counsaile of God approoued therof and said Goe and doe all that is in thine heart for God is with thee 3. But Dauid being a man of blood 4. was not fit for such a work and therefore the same night the word of the Lord came to Nathan 12. he should tell Dauid hee was not the man that should build Gods house but his sonne that should proceed out of his loynes concerning whom the Lord thus promised I will be his Father 14. and hee shall be my Sonne and if he sinne I will chasten him with the rod of men 15. and with the plagues of the children of men but my mercie shall neuer depart away from him Surely neuer was this promise more truely fulfilled vnto Salomon than it was to Dauid himselfe God was his Father and therefore when Dauid sinned both committing whoredome and murther y 2. Sa. 11. 4. 17. the Lord sharpely corrected and chastised him many waies as by the death of the child which was begotten in Adulterie z 2. Sa. 12. 18. by his sonne Amnons incest defiling his owne sister Thamaâ— a 2. Sa. 13. 14 by Absoloms killing of Amnon b 2. Sa. 13. 29. by Absoloms treasonable practises persecuting him and seeking to get the Kingdome from him c 2. Sa. 15. 2. 14. by Shimeis cursing of him to his face d 2. Sa. 16. 7. by Absoloms abusing of his Fathers Concubines e 2. Sa. 16. 22. by the fearefull death of Absolom being hanged in an Oake f 2. Sa. 18. 9 yea in a woord the hand of God was still stretched out against him all the daies of his life yet did God neuer take away his mercy from him so that hee might say with the Apostles I haue been persecuted but not forsaken g 2. Cor. 4. 8 9. and so to the like effect heere hee saith doubtlesse kindnesse and mercie c. He saith not 〈◊〉
hee prosecuteth with all kindnesse and be as readie to hurt as euer to helpe him But GOD is no such changeling hee is neuer wearie but still delighteth to doe his Saints good though for a moment in his anger hee turne away his face from them yet with euerlasting compassion doth hee embrace them e Esay 54. 8 hee hath sayd it and will not alter the thing that is gone out of his lippes I will not faile thee nor forsake thee all the dayes of thy life f Iosh 1. 5. he that is our God in our youth strength wealth and life will bee our God in old age in our weakenesse pouertie and death to goe thorough the valley thereof with vs. But what will Dauid doe for all this mercie continued I shall dwell a long season in the house of the Lord. 2 part of the verse A most notable example of one rightly vsing his riches honor to the glorie of God by promoting the seruice and worship of God both in himselfe and others hee sayeth not as that wicked rich man in the Gospell when he had pulled downe his old barnes and builded new and filled them with corne Soule bee merrie eate drinke and take thine ease g Lu. 12. 19 But rather he sayth Oh my soule God hath aduaunced thee The summe of these words in despight of all thine enemies and therefore now forget not Gods benefits but be thankfull and deuote thy selfe to his seruice and worship and aduaunce Gods honour in his holy Temple Oh that men could thus vse their wealth and honour as helps to further and not as pul-backes to hinder them in the way of saluation it was Dauids greatest ioy when he might freely ioyne with the people of God in the publick exercises of Religion for so hee hath confessed I was glad when they said wee will goe into the house of the Lord h Psa 122. 1. and it was his greatest griefe in his persecution and troubles to bee depriued of this blessing as he sheweth saying As the Hart doth bray for the riuers of water so panteth my soule after thee oh God my soule thirsteth after God euen after the liuing God when shall I come and appeare before the presence of God i Ps 42. 1 2 And of all other this was his most earnest request vnto God saying One thing haue I desired of God which I will require euen that I may dwell in the house of the Lord all the dayes of my life k Psa 27. 4 Many things hee wanted but because his felicitie consisted in the feare and seruice of God therefore in comparison thereof he cared for no other thing The Lord giue the like desire to Prince and Subiect pastor and people and then will the Lord God of Israel bee the God of England hee will delight to doe vs good and in despight of all our enemies continue a happie gouernment ouer vs still And now to draw towards an end Conclusion with application I am to publish vnto you both full ioyous tidings and full heauie newes both of them I perswade my selfe newes not heard of of many of you before it hath pleased God to take to himselfe from among vs our dread Soueraigne Queene Elizabeth and these are heauie newes that wee haue lost her who not onely cloathed vs with Purple and Scarlet pleasures and costly iewels and all the delights of the children of men as Dauid sayd of Saul to the daughters of Israel l 2. Sam. 1. 24 but as a tender nursing mother m Esay 49. 23 fedde our soules with the hidden Mannah n Reu. 2. 17 and bread of life o Ioh. 6. 35 vnder whome many of vs haue beene borne into the world and by the ministerie of the Gospel which she hath maintained begotten and borne vnto God p Gal. 4. 19. in whose dayes nothing but peace plentie haue beene seene q Psal 147. 14. whereas other our neighbour Countries haue beene wasted and consumed with warres Ephraim eating vp Manasses and Manasses Ephraim and both of them deuouring Iudah as the Lord hath threatned r Esay 9. 21 their goodly Cities and townes being ransacked and destroyed grasse brambles and nettles growing in their streetes pallaces and Temples for want of passengers as Ieremie lamenteth Å¿ Lam. 5. 1â— their walles and windowes inhabited by Owles and Battes mens hearts fayling for feare of the continuall sounding of Trumpets thundring of Drummes neyghing of horses ratling of Armor and roaring of Cannons so neare some of our borders that our windowes and houses haue trembled with the report thereof * At the loosing of Calice Yea their streates haue runne with streames of blood their houses set on flaming fire their wiues and daughters abused and children dashed against the stones in their sight whereas we haue sate for more then foure and fortie yeares euerie man vnder his vine and figge-tree enioying the fruit of our labours and reuenues of our lands without either hostile inuasion or ciuil dissension our speares are worm-eaten and our swords turned into mattockes and sithes instruments of husbandrie as the Prophet speaketh t Esay 2. 4 or rusty in their scabberds the noyse of the Cart and Whippe are heard in our streetes our townes full of children playing and old men leaning vpon their staues as the Prophet Zacharie speaketh u Zacha. 8. 4. 5 Man goeth foorth to his labour in the morning and returneth not vntill the euening w Psa 104. 23 When hee goeth from home hee is not feared by any ambush of enemies when he lieth downe he is not wakened with sound of Alarm Oh happie wee that haue liued such golden dayes But behold the instrument of this our glorious happinesse is now taken away and this is the cause of our sorrow yea time of mourning come wherein we haue euerie one cause to goe heauily as hee that mourneth for his Mother as Dauid sayth x Ps 35. 14 Yea if the Lord had not dealt more graciously with vs then either wee haue deserued or could expect this had beene to vs all that mournfull day whereof the Lord by his Prophet Amos speaketh I will turne your feasts into mourning and your songs into lamentation and I will bring sackcloth on all loynes and baldnesse on euerie head and I will make it as the mourning of an only sonne and the end thereof as a bitter day y Amos. 8. 20 Yea when all the orders and companies of this Realme from the honourable Counseller to him that draweth water from the reuerent Iudge that sitteth vpon the Bench to the abiect begger that sitteth in the ashes from the man of gray haires to the sucking childe should haue mourned in euerie corner of the land complained in euerie street and cried in euerie house Alas for the day alas for the day of the Lord it is come it is come z Zacha. 12 12 And